Chapter VI. The manner of conversion explained in the instance of Augustine.133133 After a youth spent in vicious excess,
Augustine was converted to the faith of the
gospel, and admitted into the church by Ambrose at Milan, a. d. 387. Ten years afterwards he
wrote his “Confessions,” in
thirteen books; of which ten are occupied with a detail of his sinful
conduct in early life, the circumstances of his conversion, and his
personal history up to the period of his mother’s death, while the
remaining three are devoted to an exposition of the Mosaic account of
creation. The work is altogether of an unique and extraordinary character,
— a direct address to the Deity, sustained with considerable skill and
occasionally in strains of animated devotion, abounding in the most humble
confession of the sins of the author’s youth, and marked everywhere with
the vigour of genius. As a faithful and minute record of the internal
workings of his heart, these “Confessions” of Augustine are of great service in illustrating the
nature of the spiritual change implied in conversion. It is on this
account Owen draws from them so largely in
this chapter. Milner, for similar purposes,
has embodied the substance of them in his “History of the Church.” The
quotations made by Owen have been compared
with Bruder’s edition of the “Confessions” (1837). In some
instances these quotations are translated by Owen, but wherever a formal translation is not supplied, the
reader may understand that the substance of what is quoted is given
immediately afterwards in our author’s own words. — Ed.

The outward means and manner of conversion to God, or
regeneration, with the degrees of spiritual operations on the minds of men
and their effects, exemplified in the conversion of Augustine, as the
account is given thereof by himself.

As among all
the doctrines of the gospel, there is none opposed with more violence and
subtlety than that concerning our regeneration by the immediate, powerful,
effectual operation of the Holy Spirit of grace; so there is not scarce any
thing more despised or scorned by many in the world than that any should
profess that there hath been such a work of God upon themselves,
or on any occasion declare aught of the way and manner whereby it was
wrought. The very mentioning hereof is grown a derision among some that
call themselves Christians; and to plead an interest or concern in this
grace is to forfeit all a man’s reputation with many who would be thought
wise, and boast themselves to be rational. Neither is this a practice
taken up of late, in these declining times of the world, but seems to have
been started and followed from 338days of old, — possibly from
the beginning; yea, the enmity of Cain against Abel was but a branch of
this proud and perverse inclination. The instance of Ishmael in the
Scripture is representative of all such as, under an outward profession of
the true religion, did or do scoff at those who, being, as Isaac, children
of the promise, do profess and evidence an interest in the internal
power of it, which they are unacquainted withal. And the same
practice may be traced in succeeding ages. Hence, holy Austin, entering upon the confession of his
greater sins, designing thereby to magnify the glory and efficacy of the
grace of God in his conversion, provides against this scorn of men, which
he knew he should meet withal. “Irrideant,” saith he, “me arrogantes et nondum salubriter prostrati et elisi a te,
Deus meus, ego tamen confitear tibi dedecora mea, in laude tua,”
Confess. lib. iv. cap. 1; —
“Let arrogant men deride or scorn me, who were never savingly cast down nor
broken in pieces by thee, my God, yet I will [rather, let me] confess my
own shame, unto thy praise.” Let none be offended with these expressions,
of being “savingly or wholesomely cast down and broken of God;” for, in the
judgment of this great person, they are not fanatical. We may not,
therefore, think it strange if the same truth, the same practice, and
profession of it, do still meet with the same entertainment. Let them
deride and scorn it who were never humbled savingly, nor broken with a
sense of sin, nor relieved by grace; the holy work of God’s Spirit is to be
owned, and the truth to be avowed as it is in Jesus.

Of the original depravation of our nature we have
treated so far as is needful unto our present purpose; yet some things must
be added concerning the effects of that depravation, which will
conduce unto the right understanding of the way and manner whereby the
Spirit of God proceedeth for the healing and removal of it, which we have
now under especial consideration. And we may observe, —

First, That the corrupt principle of sin, the native
habitual inclination that is in us unto evil, worketh early in our natures,
and for the most part preventeth all the actings of grace in us. Though
some may be sanctified in or from the womb, yet in order of nature this
native corruption hath first place in them; for a clean thing cannot be
brought out of an unclean, but “that which is born of the flesh is flesh:”
Ps. lviii. 3, “The wicked are estranged
from the womb: they go astray as soon as they be born, speaking lies.” It
is to no purpose to say that he speaks of wicked men, — that is, such who
are habitually and profligately so; for, whatever any man may afterward run
into by a course of sin, all men are morally alike from the womb, and it is
an aggravation of the wickedness of men that it begins so early, and holds
on an uninterrupted course. Children 339are not able to speak
from the womb, as soon as they are born; yet here are they said to speak
lies. It is, therefore, the perverse acting of depraved nature in infancy
that is intended; for everything that is irregular, that answers not the
law of our creation and rule of our obedience, is a lie. And among the
many instances collected by Austin of such
irregular actings of nature in its infant state, one is peculiarly
remarkable: Confess. lib. i. cap.
6, “Paulatim sentiebam ubi essem, et
voluntates meas volebam ostendere eis per quos implerentur, et non poteram
… Itaque jactabam membra, et voces, signa similia voluntatibus meis, pauca
quæ poteram, qualia poteram; et cum mihi non obtemperabatur, vel non
intellecto, vel ne obesset, indignabar non subditis majoribus, et liberis
non servientibus, et me de illis flendo vindicabam.” This again he
repeats, cap. 7: “An pro tempore illa bona
erant, flendo petere etiam quod noxie daretur; indignari acriter non
subjectis hominibus, liberis et majoribus, hisque a quibus genitus est;
multisque præterea prudentioribus, non ad nutum voluntatis obtemperantibus,
feriendo nocere niti, quantum potest, quia non obeditur imperiis quibus
perniciose obediretur? Ita imbecillitas membrorum infantilium innocens
est, non animus infantium.” Those irregular and perverse agitations
of mind, and of the will or appetite, not yet under the conduct of reason,
which appear in infants, with the indignation and little self-revenges
wherewith they are accompanied in their disappointments when all about them
do not subject themselves unto their inclinations, it may be to their hurt,
are from the obliquity of our nature, and effects of that depraved habit of
sin wherewith it is wholly possessed. And by the frequency of these lesser
actings are the mind and will prepared for those more violent and impetuous
motions which, by the improving of their natural capacities, and the
incitation of new objects presented unto their corruptions, they are
exposed unto and filled withal. God did not originally thus create our
nature, — a condition worse than and inferior unto that of other creatures,
in whose young ones there are none of these disorders, but a regular
compliance with their natural instinct prevails in them. And as the dying
of multitudes of infants, notwithstanding the utmost care for their
preservation, whereas the young ones of other creatures all generally live,
if they have whereby their nature may be sustained, argues the imputation
of sin unto them, — for death entered by sin, and passed upon all, inasmuch
as all have sinned, — so those irregular actings, peculiar unto them, prove
sin inherent in them, or the corruption of their nature from their
conceptions.

Secondly, With the increase of our natural faculties, and
the strengthening of the members of our bodies, which by nature are become
ready “instruments of unrighteousness unto sin,” Rom. vi.
13, 340this perverse principle acts itself with more
evidence, frequency, and success in the production of actual sin, or
inordinate actings of the mind, will, and affections. So the wise man
tells us that “childhood and youth are vanity,” Eccles.
xi. 10. The mind of man, in the state of childhood and youth,
puts itself forth in all kinds of vain actings, in foolish imaginations,
perverse and froward appetites, falseness in words, with sensible effects
of corrupt inclinations in every kind. Austin’s first book of Confessions is an excellent comment on that text,
wherein the “vanity of childhood and youth” are graphically described, with
pathetical self-reflecting complaints concerning the guilt of sin which is
contracted in them. Some, perhaps, may think light of those ways of folly
and vanity wherein childhood doth, or left alone would, consume itself; —
that there is no moral evil in those childish innocencies. That good man
was of another mind. “Istane est,”
saith he, “innocentia puerilis? non est,
Domine, non est, oro to, Deus meus. Nam hæc ipsa sunt quæ a pædagogis et
magistris, a nucibus et pilulis et passeribus, ad præfectos et reges,
aurum, prædia, mancipia, hæc ipsa omnino quæ succedentibus majoribus
ætatibus transeunt [sicuti ferulis majora supplicia succedunt],”
lib. i. cap. 19. This is not innocency; it is not so. The same principle
and habit of mind, carried over unto riper age and greater occasions, bring
forth those greater sins which the lives of men are filled withal in this
world. And who is there, who hath a serious reverence of God, with any due
apprehension of his holiness, and a clear conviction of the nature of sin,
who is not able to call over such actings in childhood, which most think
meet to connive at, wherein they may remember that perversity whereof they
are now ashamed? By this means is the heart prepared for a farther
obduration in sin, by the confirmation of native obstinacy.

Thirdly, Unto those more general irregularities actual
sins do succeed, — such, I mean, as are against the remaining light of
nature, or committed in rebellion unto the dictates and guidance of our
minds and consciences, the influence of those intelligences of moral good
and evil which are inseparable from the faculties of our souls; for
although in some they may be stifled and overborne, yet can they never be
utterly obliterated or extinguished, but will accompany the nature of man
unto eternity, even in that condition wherein they shall be of no other use
but to add to and increase its misery. Amongst those we may call over one
or two instances. Lying is such a sin, which the depravation of nature in
youth is prone to exert itself by, and that on sundry reasons, not now to
be inquired into: “They go astray from the womb, speaking lies.” The first
inducement of our nature unto sin was by a lie, and we fell in
Adam by giving credit thereunto; and there is in every sin a particular
lie. 341But speaking falsely, contrary unto what they
know to be true, is that which children are prone unto, though some more
than others, according as other vicious habits prevail in them, whose
actings they foolishly think to thatch over and cover thereby. This that
holy person whom we instance in acknowledgeth, and bewaileth in himself:
“Non videbam voraginem turpitudinis in quam
projectus eram ab oculis tuis. Nam in illis jam quid me fœdius fuit, [ubi
etiam talibus displicebam], fallendo innumerabilibus mendaciis, et
pædagogum et magistros et parentes amore ludendi, studio spectandi
nugatoria [et imitandi ludicra inquietudine?]” lib. i. cap. 19; — “I
saw not (O God) into what a gulf of filth I was cast out from before thee;
for what was more filthy than I, whilst out of love of plays, and desire of
looking after vanities, I deceived teachers and parents with innumerable
lies?” And this the good man was afterward exceedingly humbled for, and
from it learned much of the vileness of his own nature. And we find by
experience that a sense of this sin ofttimes accompanies the first real
convictions that befall the souls of men; for when they seriously reflect
upon themselves, or do view themselves in the glass of the law, they are
not only sensible of the nature of this sin, but also how much they
indulged themselves therein, partly whilst they remember how on the least
occasions they were surprised into it, which yet they neglected to watch
against, and partly understanding how sometimes they made it their
business, by premeditated falsehoods, so to cover other sins as to escape
rebuke and correction. The mention of these things will probably be
entertained with contempt and scorn in this age, wherein the most
prodigious wickednesses of men are made but a sport; but God, his holiness,
and his truth, are still the same, whatever alterations there may be in the
world. And the holy psalmist seems to have some reflection on this vice of
youth, when he prays that God would take from him the “way of lying.” Of
the same nature are those lesser thefts, in despoiling their parents and
governors of such things as they are not allowed to take and make use of
for themselves: “They rob their father or mother, and say, It is no
transgression,” Prov. xxviii.
24. So saith the same person, “Furta etiam faciebam de cellario parentum et de mensa, vel
gula imperitante, vel ut haberem quod darem pueris, ludum suum mihi, quo
pariter delectabantur tamen, vendentibus,” lib. i. cap. 19. He
sometimes stole from his parents, either to gratify his own sensual
appetite, or to give unto his companions. In such instances doth original
pravity exert itself in youth or childhood, and thereby both increase its
own power and fortify the mind and the affections against the light and
efficacy of conviction.

Fourthly, As men grow up in the state of nature, sin gets
ground 342in them and upon them, subjectively and
objectively. Concupiscence gets strength with age, and grows in
violence as persons arrive to ability for its exercise; the instruments of
it, in the faculties of the soul, organs of the senses, and members of the
body, growing everyday more serviceable unto it, and more apt to receive
impressions from it or to comply with its motions. Hence some charge the
sins of youth on the heat of blood and the restlessness of the animal
spirits, which prompt men unto irregularities and extravagancies; — but
these are only vehicula
concupiscentiæ, things which it makes use of to exert its poison
by; for sin turns everything in this state unto its own advantage, and
abuseth even “the commandment” itself, to “work in us all manner of
concupiscence,” Rom. vii. 8. Again, the objects of
lust, by the occasions of life, are now multiplied. Temptations increase
with years and the businesses of the world, but especially by that
corruption of conversation which is among the most. Hence sundry persons
are in this part of their youth, one way or other, overtaken with some
gross actual sin or sins. That all are not so is a mere effect of
preventing grace, and not at all from themselves. This the apostle
respects in his charge, 2 Tim. ii.
22, “Flee youthful lusts;” such lusts as work effectually and
prevail mightily in those that are young, if not subdued by the grace of
God. And David, in a sense and from experience hereof, prays that God
would not remember “the sins of his youth,” Ps. xxv. 7.
And a reflection from them is sometimes the torment of age, Job xx. 11: so he in whom we have
chosen to exemplify the instances of such a course. He humbly confesseth
unto God his falling into and being overtaken with great sins, such as
fornication and uncleanness, in his younger days; in the mire whereof he
was long detained. To this purpose he discourseth at large, lib. ii. cap.
1–3. And of the reason of this his humble and public acknowledgment he
gives this holy account: “Neque enim tibi,
Deus meus, sed apud te narro hæc generi meo, generi humano, quantulacunque
ex particula incidere potest in istas meas literas. Et ut quid hoc? Ut
videlicet ego et quisquis hæc legit, cogitemus de quam profundo clamandum
sit ad te,” cap. 3; — “I declare these things, O my God, not unto
thee, but before thee” (or in thy presence), “unto my own race, unto human
kind, whatever portion thereof may fall on these writings of mine. And
unto what end? Namely, that I and everyone who shall read these things may
consider out of what great depths we are to cry unto thee.” So he, who
lived not to see the days wherein humble confession of sin was made a
matter of contempt and scorn.

Now, there is commonly a twofold event of men’s falling
under the power of temptations, and thereby into great actual
sins: —

1. God sometimes takes occasion from them to awaken their
consciences 343unto a deep sense not only of that sin in
particular whose guilt they have contracted, but of their other sins also.
The great Physician of their souls turns this poison into a medicine, and
makes that wound which they have given themselves to be the lancing of a
festered sore; for whereas their oscitancy, prejudices, and custom of
sinning, have taken away the sense of lesser sins, and secure them from
reflections from them, the stroke on their consciences from those greater
provocations pierceth so deep as that they are forced to entertain thoughts
of looking out after a release or remedy. So did they of old at the sermon
of Peter, when he charged them with the guilt of a consent to the
crucifying of Jesus Christ: “They were pricked in their heart, and said,
Men and brethren, what shall we do?” Acts
ii. 36, 37.

2. With others it proves a violent entrance into a farther
pursuit of sin. The bounds of restraints, with the influence of natural
light, being broken up and rejected, men’s lusts being let loose, do break
through all remaining obstacles, and run out into the greatest compass of
excess and riot; observing no present evil to ensue on what they have done,
according to their first fears, they are emboldened to greater wickedness,
Eccles. viii. 11. And by this means
is their conversion unto God rendered more difficult, and men thus wander
away more and more from him unto the greatest distance that is recoverable
by grace; for, —

Fifthly, A course in, and a custom of, sinning with many
ensues hereon. Such the apostle treats concerning, Eph. iv. 18, 19, “Being past feeling,
have given themselves over unto lasciviousness, to work all uncleanness
with greediness.” Custom of sinning takes away the sense of it;
the course of the world takes away the shame of it; and love to it
makes men greedy in the pursuit of it. See Confess. lib. 2. cap. 6. And
this last effect of sin, as incited, provoked, and assisted by temptations,
hath great variety in the effects and degrees of it. Hence are the various
courses of unhumbled sinners in the world, wherein the outrage and excess
of some seems to justify others in their more sedate irregularities and
less conspicuous provocations. Yea, some who are not in any better state
and condition as to their interest in the covenant of God than others, will
yet not only startle at but really abhor those outrages of sin and
wickedness which they fall into. Now, this difference ariseth not from
hence, that the nature of all men is not equally corrupt and depraved, but
that God is pleased to make his restraining grace effectual towards some,
to keep them within those bounds of sinning which they shall not pass over,
and to permit others so to fall under a conjunction of their lusts and
temptations as that they proceed unto all manner of evil. Moreover, there
are peculiar inclinations unto some sins, if not inlaid 344in,
yet much enhanced and made obnoxious unto incitations by, the temperature
of the body; and some are more exposed unto temptations in the world from
their outward circumstances and occasions of life. Hereby are some even
precipitated to all manner of evil. But still “the old man, which is
corrupt according to the deceitful lusts,” is the same naturally in all.
All difference as to good from evil, — I mean not as to the nature of the
things themselves, but as to men’s interest in them, so as to adhere to the
one and avoid the other, — is from the will of God. Thus he secretly
prepares for some a better temperature of nature, docile and pliable unto
such notices of things as may entertain their minds, and satisfy them above
sensual delights. And some he disposeth, in their education, callings,
societies, aims, and designs in the world, into ways inconsistent with open
lewdness, which will much balance their inclinations, besides his secret
internal actings on their hearts and minds, whereof afterward. This is
excellently expressed by Austin, Confess. lib. ii. cap. 7: “Diligam te, Domine, et gratias agam, et confitear
nomini tuo, quoniam tanta dimisisti mihi mala et nefaria opera mea. Gratiæ
tuæ deputo et misericordia tuæ quod peccata mea tanquam glaciem solvisti,
gratiæ tuæ deputo et quæcunque non feci mala; quid enim non facere potui
qui etiam gratuitum facinus amavi? Et omnia mihi dimissa esse fateor, et
quæ mea sponte feci mala, et quæ te duce non feci. Quis est hominum, qui
suam cogitans infirmitatem, audet viribus suis tribuere castitatem atque
innocentiam suam, ut minus amet te, quasi minus ei necessaria fuerit
misericordia tua, quâ condonas peccata conversis ad te? Qui enim vocatus
ad te secutus est vocem tuam et vitavit, et quæ me de meipso recordantem et
fatentem legit, non me derideat ab eo medico ægrum sanari, a quo sibi
prestitum est ut non ægrotaret, vel potius ut minus ægrotaret; et ideo te
tantundem imo vero amplius diligat, quia per quem me videt tantis
peccatorum meorum languoribus exui, per eum se videt tantis peccatorum
languoribus non implicari;” — “I will love thee, O Lord, and thank
thee, and confess unto thy name, because thou hast forgiven me my evil and
nefarious deeds. I impute it to thy grace and mercy that thou hast made my
sins to melt away as ice, and I impute it to thy grace as to all the evils
which I have not done; for what could not I have done who loved wickedness
for itself? All I acknowledge are forgiven me, both the evils that I have
done of my own accord, and what through thy guidance I have not done. Who
is there who, considering his own weakness, dare ascribe his chastity or
innocency unto his own strength, that he may less love thee, as though thy
mercy were less necessary unto him, whereby thou forgivest the sins of them
that are converted to thee. For let not him who, being called of thee, and
having heard thy voice, hath avoided the evils 345which I have
confessed, deride me that, being sick, was healed of that physician from
whom he received the mercy not to be sick, or not to be so sick; [and
therefore let him love thee so much the more, as he sees himself prevented
from having fallen into the great maladies of sin, through that God by whom
he sees me delivered from the great maladies of the sin into which I had
actually fallen.]”

This brief account of the actings of corrupted nature,
until it comes unto the utmost of a recoverable alienation from God, may
somewhat illustrate and set off the work of his grace towards us. And thus
far, whatever habit be contracted in a course of sin, yet the state of men
is absolutely recoverable by the grace of Jesus Christ administered in the
gospel, 1 Cor.
vi. 9–11. No state of sin is absolutely unhealable until God
hath variously dealt with men by his Spirit. His word must be rejected,
and he must be sinned against in a peculiar manner, before remission be
impossible. All sins and blasphemies antecedent thereunto may be forgiven
unto men, and that before their conversion unto God, Matt. xii. 31, 32; Luke xii. 10. Wherefore, the
manner and degrees of the operations of this Spirit of
God on the minds of men, towards and in their conversion, is that which we
shall now inquire into, reducing what we have to offer concerning it unto
certain heads or instances:—

First, Under
the ashes of our collapsed nature there are yet remaining certain sparks of
celestial fire, consisting in inbred notices of good and evil, of
rewards and punishments, of the presence and all-seeing eye of God, of help
and assistance to be had from him, with a dread of his excellencies where
any thing is apprehended unworthy of him or provoking unto him; and where
there are any means of instruction from supernatural revelation, by the
word preached, or the care of parents in private, there they are insensibly
improved and increased. Hereby men do obtain an objective, distinct
knowledge of what they had subjectively and radically, though very
imperfectly, before. These notices, therefore, God oftentimes excites and
quickens even in them that are young, so that they shall work in them some
real regard of and applications unto him. And those great workings about
the things of God, and towards him, which are sometimes found in children,
are not mere effects of nature; for that would not so act itself were it
not, by one occasion or other, for that end administered by the providence
of God, effectually excited. And many can call over such divine
visitations in their youth, which now they understand to be so. To this
purpose speaks the person mentioned: “Puer
cœpi rogare te auxilium et refugium meum, et in tuam invocationem rumpebam
nodos linguæ meæ, et rogabam te parvus non parvo affectu, ne in schola
vapularem.” He prayed earnestly to God as a refuge, when he was
afraid to be beat 346at school. And this he resolves into
instruction, or what he had observed in others: “Invenimus homines rogantes te, et didicimus ab eis,
sentientes te ut poteramus esse magnum aliquem; qui posses etiam non
adparens sensibus nostris, exaudire nos et subvenire nobis,” lib. i.
cap. 9. And hereunto he adds some general instruction which he had from
the word, cap. 11. And from the same principles, when he was a little
after surprised with a fit of sickness, he cried out with all earnestness
that he might be baptized, that so he might, as he thought, go to heaven;
for his father was not yet a Christian, whence he was not baptized in his
infancy: “Vidisti, Domine, cum adhuc puer
essem, et quodam die pressus stomachi dolore repente æstuarem pene
moriturus; vidisti, Deus meus, quoniam custos meus jam eras, quo motu animi
et qua fide baptismum Christi tui, Dei et Domini mei flagitavi,”
cap. 11. Such affections and occasional actings of soul towards God are
wrought in many by the Spirit. With the most they wear off and perish, as
they did with him, who after this cast himself into many flagitious sins.
But in some God doth, in and by the use of these means, inlay their hearts
with those seeds of faith and grace which he gradually cherisheth and
increaseth.

Secondly, God
works upon men by his Spirit in outward means, to cause them to take some
real and steady consideration of him, their own distance from him,
and obnoxiousness unto his righteousness on the account of sin. It is
almost incredible to apprehend, but that it is testified unto by daily
experience, how men will live even where the word is read and preached; how
they will get a form of speaking of God, yea, and of performing some duties
of religion, and yet never come to have any steady thoughts of God, or of
their relation to him, or of their concernment in his will. Whatever they
speak of God, “he is not in all their thoughts,” Ps. x.
4. Whatever they do in religion, they do it not unto him,
Amos v. 25. They have “neither heard
his voice at any time, nor seen his shape,” John v.
37; knowing nothing for themselves, which is their
duty, Job v. 27. And yet it is hard to
convince them that such is their condition. But when God is pleased to
carry on his work of light and grace in them, they can call to mind and
understand how it was with them in their former darkness. Then will they
acknowledge that in truth they never had serious, steady thoughts of God,
but only such as were occasional and transient. Wherefore God begins here
with them. And thereby to subduct them from under the absolute power of
the vanity of their minds, by one means or other he fixeth in them steady
thoughts concerning himself, and their relation unto him. And there are
several ways which he proceedeth in for the effecting hereof; as, —

1. By some sudden amazing judgments, whereby he
“revealeth 347his wrath from heaven against the ungodliness of
men,” Rom. i. 18. So Waldo was affected
when his companion was stricken dead as he walked with him in the fields;
which proved the occasion of his conversion unto God. So the psalmist
describes the affections and thoughts of men when they are surprised with a
storm at sea, Ps.
cvii. 25–28; an instance whereof we have in the mariners of
Jonah’s ship, chap. i.
4–7. And that Pharaoh who despised one day, saying, “Who is the
Lord, that I should regard
him?” being the next day terrified with thunder and lightning, cries out,
“Entreat the Lord for me that
it may be so no more,” Exod. ix.
28. And such like impressions from divine power most men, at
one time or other, have experience of.

2. By personal afflictions, Job xxxiii. 19, 20; Ps. lxxviii. 34, 35; Hos. v. 15. Affliction naturally
bespeaks anger, and anger respects sin. It bespeaks itself to be God’s
messenger to call sin to remembrance, 1 Kings xvii.
18; Gen.
xlii. 21, 22. The time of affliction is a time of
consideration, Eccles. vii.
14; and if men be not obdurate and hardened almost unto
practical atheism by a course of sinning, they cannot but bethink
themselves who sends affliction, and for what end it is sent. Hence great
thoughts of the holiness of God and of his hatred of sin, with some sense
of men’s own guilt and especial crimes, will arise; and these effects many
times prove preparatory and materially dispositive unto
conversion. And not what these things are in themselves able to operate is
to be considered, but what they are designed unto and made effectual for by
the Holy Ghost.

3. By remarkable deliverances and mercies: so it
was with Naaman the Syrian, 2 Kings
v. 15–17. Sudden changes from great dangers and distresses by
unexpected reliefs deeply affect the minds of men, convincing them of the
power, presence, and goodness of God; and this produceth a sense and
acknowledgment of their own unworthiness of what they have received.
Hence, also, some temporary effects of submission to the divine will and
gratitude do proceed.

4. An observation of the conversation of others
hath affected many to seek into the causes and ends of it; and this
inclines them unto imitation, 1 Pet. iii.
1, 2.

5. The word, in the reading or preaching of it, is
the principal means hereof. This the Holy Spirit employeth and maketh use
of in his entrance into this work, 1
Cor. xiv. 24, 25; for those convictions befall not men from the
word universally or promiscuously, but as the Holy Spirit willeth and
designeth. It is by the law that men have the knowledge of sin, Rom. vii. 7; yet we see by experience
that the doctrine of the law is despised by the most that hear 348it. Wherefore, it hath not in itself a force or virtue always to
work conviction of sin in them unto whom it is outwardly proposed; only
towards some the Spirit of God is pleased to put forth an especial energy
in the dispensation thereof.

By these and the like means doth God ofttimes put the
wildness of corrupted nature unto a stand, and stir up the
faculties of the soul, by an effectual though not saving impression upon
them, seriously to consider of itself, and its relation unto him and his
will. And hereby are men ofttimes incited and engaged unto many duties of
religion, as prayer for the pardon of sin, with resolutions of amendment.
And although these things in some are subordinated unto a farther and more
effectual work of the Spirit of God upon them, yet with many they prove
evanid and fading, their goodness in them being “as a morning cloud, and as
the early dew which passeth away,” Hos. vi. 4.
And the reasons whence it is that men cast off these warnings of God, and
pursue not their own intentions under them, nor answer what they lead unto,
are obvious; for, —

(1.) The darkness of their minds being yet
uncured, they are not able to discern the true nature of these divine
intimations and instructions, but after awhile regard them not, or reject
them as the occasions of needless scruples and fears. (2.) Presumption of
their present condition, that it is as good as it need be, or as is
convenient in their present circumstances and occasions, makes them neglect
the improvement of their warnings. (3.) Profane societies and relations,
such as, it may be, scoff at and deride all tremblings at divine warnings,
with ignorant ministers, that undertake to teach what they have not
learned, are great means of hardening men in their sins, and of forfeiting
the benefit of these divine intimations. (4.) They will, as to all
efficacy, and the motions they bring on the affections of men, decay and
expire of themselves, if they are not diligently improved: wherefore in
many they perish through mere sloth and negligence. (5.) Satan applies all
his engines to the defeatment of these beginnings of any good in the souls
of men. (6.) That which effectually and utterly overthrows this work,
which causeth them to cast off these heavenly warnings, is mere love of
lusts and pleasures, or the unconquered adherence of a corrupted heart unto
sensual and sinful objects, that offer present satisfaction unto its carnal
desires. By this means is this work of the Spirit of God in the hearts and
minds of many utterly defeated, to the increase of their guilt, an addition
to their natural hardness, and the ruin of their souls. But in some of
them he is graciously pleased to renew his work, and by more effectual
means to carry it on to perfection, as shall be afterward declared.

Now, there is scarce any of these instances of the care and
watchfulness 349of God over the souls of men whom he designs
either to convince or convert, for the ends of his own glory, but the holy
person whom we have proposed as an example gives an account of them in and
towards himself, declaring in like manner how, by the ways and means
mentioned, they were frustrated, and came to nothing. Such were the
warnings which he acknowledged that God gave him by the persuasions and
exhortations of his mother, lib. 2. cap. 3; such were those which he had in
sicknesses of his own, and in the death of his dear friend and companion,
lib. 4. cap. 5–7. And in all the several warnings he had from God, he
chargeth the want and guilt of their non-improvement on his natural
blindness, his mind being not illuminated, and the corruption of his nature
not yet cured, with the efficacy of evil society, and the course of the
world in the places where he lived. But it would be tedious to transcribe
the particular accounts that he gives of these things, though all of them
singularly worthy of consideration: for I must say, that, in my judgment,
there is none among the ancient or modem divines unto this day, who, either
in the declarations of their own experiences, or their directions unto
others, have equalled, much less him, in an accurate search and observation
of all the secret actings of the Spirit of God on the minds and souls of
men, both towards and in their recovery or conversion; and in order
hereunto, scarce anyone not divinely inspired hath so traced the way of the
serpent, or the effectual working of original sin in and on the hearts of
men, with the efficacy communicated thereunto by various temptations and
occasions of life in this world. The ways, also, whereby the deceitfulness
of sin, in compliance with objective temptations, doth seek to elude and
frustrate the work of God’s grace, when it begins to attempt the
strongholds of sin in the heart, were exceedingly discovered unto him.
Neither hath any man more lively and expressly laid open the power of
effectual and victorious grace, with the manner of its operation and
prevalency. And all these things, by the guidance of the good Spirit of
God and attendance unto the word, did he exemplify from his own experience
in the whole work of God towards him; only it must be acknowledged that he
declareth these things in such a way and manner, as also with such
expressions, as many in our days would cry out on as fulsome and
fanatical.

Thirdly, In
the way of calling men unto the saving knowledge of God, the Holy Spirit
convinceth them of sin, or he brings them under the power of a
work of conviction.

It is not my design, nor here in my way, to handle the
nature of the work of conviction, the means, causes, and effects of it.
Besides, it hath been done at large by others. It is sufficient unto my
purpose, — 1. To show the nature of it in general; 2. The causes of it; 3503. The ways whereby men lose their convictions, and so become more
and more hardened in sin; 4. How the Holy Spirit doth carry on the work in
some unto complete conversion unto God:—

1. For the nature of it in general, it consists in a
fixing the vain mind of a sinner upon a due consideration of sin,
its nature, tendency, and end, with his own concernment therein, and a
fixing of a due sense of sin upon the secure mind of the sinner,
with suitable affections unto its apprehensions. The warnings, before
insisted on, whereby God excites men to some steady notices of him and
themselves, are like calls given unto a man in a profound sleep, whereat
being startled he lifts up himself for a little space, but oppressed with
the power of his deep slumber, quickly lays him down again, as Austin expresseth it; but this work of conviction
abides with men, and they are no way able speedily to disentangle
themselves from it.

Now, the mind of man, which is the subject of this
work of conviction, hath two things distinctly to be considered in it:—
first, The understanding, which is the active, noetical,
or contemplative power and faculty of it; second, The
affections, wherein its passive and sensitive power doth consist.
With respect hereunto there are two parts of the work of conviction:— (1.)
The fixing of the mind, the rational, contemplative power of it,
upon a due consideration of sin; (2.) The fixing of a due sense of
sin on the practical, passive, sensible part of the mind, — that
is, the conscience and affections, as was aid
before:—

(1.) It is a great work, to fix the vain mind of an
unregenerate sinner on a due consideration of sin, its nature and tendency.
The darkness of their own mind and inexpressible vanity, — wherein I place
the principal effect of our apostasy from God, — do disenable, hinder, and
divert them from such apprehensions. Hence God so often complains of the
foolishness of the people, that they would not consider, that they would
not be wise to consider their latter end. We find by experience this folly
and vanity in many unto an astonishment. No reasons, arguments,
entreaties, by all that is naturally dear to them, no necessities, can
prevail with them to fix their minds on a due consideration of sin.
Moreover, Satan now employs all his engines to beat off the efficacy and
power of this work; and when his temptations and delusions are mixed with
men’s natural darkness and vanity, the mind seems to be impregnably
fortified against the power of conviction: for although it be [only] real
conversion unto God that overthrows the kingdom of Satan in us, yet this
work of conviction raiseth such a combustion in it that he cannot but fear
it will be its end; and this strong man armed would, if possible, keep his
goods and house in peace. Hence all sorts of persons have daily
experience, in their children, servants, relations, how difficult, yea, how
351impossible, it is to fix their minds on a due consideration of
sin, until it be wrought in them by the exceeding greatness of the power of
the Spirit of God. Wherefore, herein consists the first part of this work
of conviction, — it fixeth the mind on a due consideration of sin. So it
is expressed, Ps. li. 3, “My sin is ever before me.”
God “reproves men,” and “sets their sins in order before their eyes,”
Ps. l. 21. Hence they are
necessitated, as it were, always to behold them, and that which way soever
they turn themselves. Fain they would cast them behind their backs, or
cast out the thoughts of them, but the arrows of God stick in them, and
they cannot take off their minds from their consideration. And whereas
there are three things in sin, — 1st. The original of it,
and its native inherence in us, as Ps. li. 5,
2dly. The state of it, or the obnoxiousness of men to the
wrath of God on the account thereof, Eph. ii.
1–3, 3dly. The particular sins of men’s lives;
— in the first part of the work of conviction, the minds of men are
variously exercised with respect unto them, according as the Spirit of God
is pleased to engage and fix them.

(2.) As the mind is hereby fixed on the consideration of
sin, so a sense of sin must also be fixed on the mind, — that is, the
conscience and affections. A bare contemplation of the concernments of sin
is of little use in this matter. The Scripture principally evidenceth this
work of conviction, or placeth it in this effect of a sense of sin, in
trouble, sorrow, disquietment of mind, fear of ruin, and the like: see
Acts
ii. 37, xxiv. 25. But this I must not enlarge upon. This,
therefore, is the second thing which we observe in God’s gracious actings
towards the recovery of the souls of men from their apostasy and
from under the power of sin.

2. The principal efficient cause of this work is the Holy
Ghost; the preaching of the word, especially of the law, being the
instrument which he maketh use of therein. The knowledge of sin is by the
law, both the nature, guilt, and curse belonging to it, Rom. vii. 7. There is, therefore, no
conviction of sin but what consists in an emanation of light and knowledge
from the doctrine of the law, with an evidence of its power and a sense of
its curse. Other means, as afflictions, dangers, sicknesses, fears,
disappointments, may be made use of to excite, stir up, and put an edge
upon the minds and affections of men; yet it is, by one means or other,
from the law of God that such a discovery is made of sin unto them, and
such a sense of it wrought upon them, as belong unto this work of
conviction. But it is the Spirit of God alone that is the principal
efficient cause of it, for he works these effects on the minds of men.
God takes it upon himself, as his own work, to “reprove men, and set their
sins in order before their eyes,” Ps. l.
21. And that this same work is done immediately by the Spirit
is expressly declared, John xvi.
8. He alone it is who makes 352all means effectual
unto this end and purpose. Without his especial and immediate actings on
us to this end, we may hear the law preached all the days of our lives and
not be once affected with it. And it may, by the way, be worth our
observation to consider how God, designing the calling or conversion of the
souls of men, doth, in his holy, wise providence, overrule all their
outward concernments, so as that they shall be disposed into such
circumstances as conduce to the end aimed at. Either by their own
inclinations and choice, or by the intervention of accidents crossing their
inclinations and frustrating their designs, he will lead them into such
societies, acquaintances, relations, places, means, as he hath ordained to
be useful unto them for the great ends of their conviction and conversion.
So, in particular, Austin aboundeth in his
contemplation on the holy, wise providence of God, in carrying of him from
Carthage to Rome, and from thence to Milan, where he heard Ambrose preach
every Lord’s day; which proved at length the means of his thorough
conversion to God. And in that whole course, by his discourse upon it, he
discovers excellently, as, on the one hand, the variety of his own projects
and designs, his aims and ends, which ofttimes were perverse and froward;
so, on the other, the constant guidance of divine Providence, working
powerfully through all occurrences towards the blessed end designed for
him. And I no way doubt but that God exercised him unto those distinct
experiences of sin and grace in his own heart and ways, because he had
designed him to be the great champion of the doctrine of his grace against
all its enemies, and that not only in his own age, wherein it met with a
fierce opposition, but also in all succeeding ages, by his excellent
labours, preserved for the use of the church: see Confess. lib. 5. cap.
7–9, etc. “Tu spes mea [et portio mea] in
terra viventium, ad mutandum terrarum locum pro salute animæ mea, et
Carthagini stimulos quibus inde avellerer admovebas, et Romæ illecebras
quibus attraherer, proponebas mihi per homines, qui diligunt vitam mortuam,
hinc insana facientes, inde vana pollicentes, et ad corrigendos gressus
meos, utebaris occulte et illorum et mea perversitate,” cap. 8; —
“Thou who art my hope [and my portion] in the land of the living, that I
might remove from one country to another, for the salvation of my soul,
didst both apply goads unto me at Carthage, whereby I might be driven from
thence, and proposedst allurements unto me at Rome, whereby I might be
drawn thither; and this thou didst by men: who love the dead life in sin,
here doing things outrageous, there promising things desirable to vain
minds, whilst thou, to correct and reform my ways, didst secretly make use
of their frowardness and mine.”

3. It must be granted that many on whom this work hath been
wrought, producing great resolutions of amendment and much reformation 353of life, do lose all the power and efficacy of
it, with all the impressions it had made on their affections. And some of
these wax worse and more profligate in sinning than ever they were before;
for having broken down the dam of their restraints, they pour out their
lusts like a flood, and are more senseless than ever of those checks and
fears with which before they were bridled and awed, 2 Pet. ii. 20–22. So the person
lately mentioned declares, that after many convictions which he had
digested and neglected, he was grown so obdurate and senseless, that
falling into a fever, wherein he thought he should die and go immediately
unto hell, he had not that endeavour afar deliverance and mercy which he
had many years before on lesser dangers. And this perverse effect is
variously brought about:—

(1.) It is with most an immediate product of the power
of their own lust. Especially is it so with them who together with
their convictions receive no gifts of the Holy Ghost; for, as we observed,
their lusts being only checked and controlled, not subdued, they get new
strength by their restraint, and rebel with success against conviction.
Such as these fall away from what they have attained suddenly, Matt.
xiii. 5, 21. One day they seem to lie in hell by the terror of
their convictions, and the next to be hasting towards it by their sins and
pollutions: see Luke xi. 24–26; Hos. vi. 4.

(2.) This apostasy is promoted and hastened by others; as,
— [1.] Such as undertake to be spiritual guides and instructors of
men in their way towards rest, who being unskilful in the word of
righteousuess, do heal their wounds slightly, or turn them out of the way.
Seducers also, it may be, interpose their crafty deceits, whereby they lie
in wait to deceive, and so turn men off from those good ways of God
whereinto they would otherwise enter. So it fell out with Austin, who, beginning somewhat to inquire after
God, fell into the society and heresy of the Manichees, which frustrated
all the convictions which by any means he had received. [2.] Such as
directly, and that perhaps with importunity and violence, will endeavour to
draw men back into the ways of the world and the pursuit of their lusts,
Prov. i. 11–14. So the same person
declares with what earnestness and restless importunities some of his
companions endeavoured to draw him unto the spectacles and plays at Rome.
And it is not easily imagined with what subtlety some persons will entice
others into sinful courses, nor what violence they will use in their
temptations, under a pretence of love and friendship. [3.] The awe that is
put on the minds of men in their convictions, arising from a dread of the
terror of the law, and the judgments of God threatened therein, is apt of
itself to wear off when the soul is a 354little accustomed unto
it, and yet sees no evil actually to ensue, Eccles.
viii. 11; 2 Pet. iii.
4.

4. In some the Holy Spirit of God is pleased to carry
on this work of conviction towards a farther blessed issue, and then
two things ensue thereon in the minds of them who are so convinced:—

(1.) There will follow great and strange conflicts between
their corruptions and their convictions. And this doth
especially manifest itself in them who have been accustomed unto a course
of sinning, or have any particular sin wherein they delight, and by which
they have given satisfaction unto their lusts; for the law, coming with
power and terror on the conscience, requires a relinquishment of all sins,
at the eternal peril of the soul. Sin hereby is incited and provoked,134134 “Libera me, Domine, ab his hostibus meis, a quibus
me liberare non valeo. Perversum et pessimum est cor meum, ad deploranda
propria peccata mea est lapideum et aridum, ad resistendum insultantibus
molle et luteum, ad inutilia et noxia pertractanda velox et infatigabile,
ad cogitanda salubria fastidiosum et immobile. Anima mea distorta et
depravata est ad percipiendum bonum; sed ad voluptatum vitia nimis facilis
et prompta, ad salutem reminiscendam nimis etiam difficilis et
pigra.” — Lib. de Contritione Cordis, inter opera August. cap.
iv. and the soul begins to see its disability to conflict with
that which before it thought absolutely in its own power: for men that
indulge themselves in their sins doubt not but that they can leave them at
their pleasure; but when they begin to make head against them on the
command of the law, they find themselves to be in the power of that which
they imagined to be in theirs. So doth sin take occasion by the
commandment to work in men all manner of concupiscence; and those who
thought themselves before to be alive do find that it is sin which lives,
and that themselves are dead, Rom. vii.
7–9. Sin rising up in rebellion against the law, discovers its
own power, and the utter impotency of them in whom it is to contest with it
or destroy it. But yet men’s convictions in this condition will discover
themselves, and operate two ways, or in a twofold degree:—

[1.] They will produce some endeavours and
promises of amendment and reformation of life. These men are
unavoidably cast upon or wrought unto, to pacify the voice of the law in
their consciences, which bids them do so or perish. But such endeavours or
promises, for the most part, hold only unto the next occasion of sinning or
temptation. An access of the least outward advantage or provocation unto
the internal power of sin slights all such resolutions, and the soul gives
up itself unto the power of its old ruler. Such effects of the word are
described, Hos. vi. 4. So Austin expresseth his own experience after his
great convictions and before his full conversion, lib. 8. cap. 5: “Suspirabam ligatus non ferro alieno, sed mea ferrea
voluntate. Velle meum tenebat inimicus, et inde mihi catenam 355fecerat et constrinxerat me.
Quippe ex voluntate perversa facta est libido, et dum servitur libidini,
facta est consuetudo; et dum consuetudini non resistitur, facta est
necessitas. Quibus quasi ansulis sibimet innexis, unde catenam appellavi,
tenebat me obstrictum dura servitus.” And he shows how faint and
languid his endeavours were for reformation and amendment: “Sarcinâ sæculi, velut somno adsolet, dulciter premebar, et
cogitationes quibus meditabar in te, similes erant conatibus expergisci
volentium, qui tamen superati soporis altitudine remerguntur.” And
he confesseth that although, through the urgency of his convictions, he
could not but pray that he might be freed from the power of sin, yet,
through the prevalency of that power in him, he had a secret reserve and
desire not to part with that sin which he prayed against, cap 7: “Petieram a te castitatem et dixeram, Da mihi
castitatem et continentiam, sed noli modo. Timebam enim ne me cito
exaudires, et cito sanares a morbo concupiscentiæ, quam malebam expleri
quam extingui.”

[2.] These endeavours do arise unto great perplexities and
distresses; for after awhile, the soul of a sinner is torn and divided
between the power of corruption and the terror of conviction.135135 “Vere abyssus peccata mea sunt, quia
incomprehensibilia profunditate, et inestimabilia sunt numero et
immensitate. O abyssus abyssum invocans! O peccata mea, tormenta quibus
me servatis abyssus sunt, quia infinita et incomprehensibilia sunt. Est et
tertia abyssus, et est nimis terribilis; judicia Dei abyssus multa, quia
super omnem sensum occulta. Hæ omnes abyssi terribiles sunt mihi undique,
quia timor super timorem et dolor super dolorem. Abyssus judiciorum Dei
super me, abyssus inferni subtus me, abyssus peccatorum meorum est intra
me. Illam quæ super me est timeo ne in me irruat; et me cum abysso mea, in
illam quæ subtus me latet, obruat.” — Lib. de Contritione Cordis, inter
opera August. cap. ix. And this falls out upon a double
account:— 1st. Upon some occasional sharpening of former
convictions, when the sense of them has been ready to wear off.
2dly. From the secret insinuation of a principle of spiritual life
and strength into the will, whose nature and power the soul is as yet
unacquainted withal. Of both these we have signal instances in the person
before mentioned; for after all the means which God had used towards him
for his conversion, whilst yet he was detained under the power of sin, and
ready on every temptation to revert to his former courses, he occasionally
heard one Pontitianus giving an account of
the conversion of two eminent courtiers, who immediately renounced the
world, and betook themselves wholly to the service of God. This discourse
God was pleased to make use of farther to awake him, and even to amaze him.
Lib. viii. cap. 7: “Narrabat hoc Pontitianus; tu autem, Domine, inter
verba ejus retorquebas me ad meipsum, auferens me a dorso meo ubi me
posueram, dum nollem me attendere, et constituebas me ante faciem meam, ut
viderem quam turpis essem, quam distortus et sordidus, maculosus et
ulcerosus: et videbam et horrebam, et 356quo a me fugerem non erat. Et si conabar a me avertere
aspectum narrabat ille quod narrabat, et tu me rursus opponebas mihi, et
impingebas me in oculos meos, ut invenirem iniquitatem meam et
odissem.” And a little after, “Ita
rodebar intus et confundebar pudore horribili vehementer, cum Pontitianus
talia loqueretur.” The substance of what he says is, that in and by
that discourse of Pontitianus, God held him to the consideration of
himself, caused him to see and behold his own filth and vileness, until he
was horribly perplexed and confounded in himself. So it often falls out in
this work of the Spirit of God. When his first warnings are not complied
withal, when the light he communicates is not improved, upon the return of
them they shall be mixed with some sense of severity.

This effect, I say, proceeds from hence, that under this
work God is pleased secretly to communicate a principle of grace
or spiritual life unto the will. This, therefore, being designed to rule
and bear sway in the soul, begins its conflict effectually to eject sin out
of its throne and dominion; for whereas, when we come under the power of
grace, sin can no longer have dominion over us, Rom. vi.
14; so the Spirit begins now to “lust against the flesh,” as
Gal. v. 17, aiming at and intending a
complete victory or conquest. There was, upon bare conviction, a contest
before in the soul, but it was merely between the mind and conscience on
the one hand, and the will on the other. The will was still absolutely
bent on sin, only some head was made against its inclinations by the light
of the mind before sin, and rebukes of conscience after it; but the
conflict begins now to be in the will itself. A new principle of grace
being infused thereinto, opposeth those habitual inclinations unto evil
which were before predominant in it. This fills the mind with amazement,
and in some brings them to the very door of despair, because they see not
how nor when they shall be delivered. So was it with the person instanced
in. Lib. viii. cap. 5: “Voluntas nova quæ
mihi esse cœperat, ut te gratis colerem fruique te vellem, Deus, sola certa
jucunditas, nondum erat idonea ad superandam priorem vetustate roboratam.
Ita duæ voluntates meæ, una vetus, alia nova, illa carnalis, illa
spiritualis, confligebant inter se, atque discordando dissipabant animam
meam. Sic intelligebam in me ipso experimento id quod legeram, quomodo
‘caro concupisceret adversus Spiritum, et Spiritus adversus carnem.’ Ego
quidem in utroque, sed magis ego in eo quod in me approbabam quam in eo
quod in me improbabam. Ibi enim magis jam non ego, quia ex magna parte id
patiebar invitus, quod faciebam volens;” — “The new will which began
to be in me, whereby I would love thee, O my God, the only certain
sweetness, was not yet able to overcome my former will, confirmed by long
continuance. So my two wills, the one old, the other new, the one carnal,
the other 357spiritual, conflicted between themselves, and rent
my soul by their disagreement. Then did I understand by experience in
myself what I had read, how ‘the flesh lusteth against the Spirit, and the
Spirit against the flesh.’ I was myself on both sides, but more in that
which I approved in myself than in what I condemned in myself. I was not
more in that which I condemned, because for the most part I suffered it
unwillingly, rather than did it willingly.” This conflict between grace
and sin in the will he most excellently expresseth, cap. 9–11, delivering
those things which more or less are evident in the experience of those who
have passed through this work. His fluctuations, his promises, his hopes
and fears, the ground he got and lost, the pangs of conscience and travail
of soul which he underwent in the new birth, are all of them graphically
represented by him.

In this tumult and distress of the soul, God
oftentimes quiets it by some suitable word of truth, administered unto it
either in the preaching of the gospel, or by some other means disposed in
his providence unto the same end. In the midst of this storm and disorder,
he comes and says, “Peace, be still;” for, together with his word,
he communicates some influence of his grace that shall break the rebellious
strength, and subdue the power of sin, and give the mind satisfaction in a
full resolution for its everlasting relinquishment. So was it with him
mentioned. When in the condition described, he was hurried up and down
almost like a distracted person, whilst he suffered the terrors of the
Lord, sometimes praying, sometimes weeping, sometimes alone, sometimes in
the company of his friends, sometimes walking, and sometimes lying on the
ground, he was, by an unusual occurrence, warned to take up a book and
read. The book next him was that of Paul’s Epistle, which taking up and
opening, the place he first fixed his eyes upon was Rom. xiii. 13, 14, “Let us walk
honestly, as in the day; not in rioting and drunkenness, not in chambering
and wantonness, not in strife and envying. But put ye on the Lord Jesus
Christ, and make not provision for the flesh, to fulfil the lusts thereof.”
Immediately on the reading of these words, there was an end put unto his
perplexing conflict. He found his whole soul, by the power of almighty
grace, subdued wholly to the will of God, and fixed unto a prevalent
resolution of adhering to him with a relinquishment of sin, with an assured
composure upon the account of the success he should have therein through
Jesus Christ. Immediately he declared what he had done, what had befallen
him, first to his friend, then to his mother; which
proved the occasion of conversion to the one and inexpressible
joy to the other. The end of the story deserves to be reported in his
own words: “Arripui librum, aperui, et legi
… Nec ultra volui 358legere, nec opus erat; statim quippe cum fine hujusce
sententiæ, quasi luce securitatis infusâ cordi meo, omnes dubitationis
tenebræ diffugerunt. Tum interjecto aut digito aut nescio quo alio signo,
codicem clausi, et tranquillo jam vultu indicavi Alypio. At ille quid in
se ageretur, quod ego nesciebam, sic indicavit: petit videre quid legissem.
Ostendi, et attendit etiam ultra quam ego legeram, et ignorabam quid
sequeretur. Sequebatur vero, ‘Infirmum autem in fide recipite,’ quod ille
ad se retulit, mihique aperuit. Sed tali admonitione firmatus est,
placitoque ac proposito bono, et congruentissimo suis moribus, quibus a me
in melius jam olim valde longeque distabat, sine ulla turbulenta
cunctatione conjunctus est. Inde ad matrem ingredimur. Indicamus, gaudet.
Narramus quemadmodum gestum sit; exultat et triumphat, et benedicit tibi,
qui potens es ultra quam petimus aut intelligimus facere,” lib.
viii. cap. 12; — “Having read these verses, I would read no more, nor was
there any need that so I should do; for upon the end of that sentence, as
if a light of peace or security had been infused into my heart, all
darkness of doubts fled away. Marking the book with my finger put into it,
or by some other sign, I shut it, and with a quiet countenance declared
what was done to Alypius; and hereupon he also
declared what was at work in himself, whereof I was ignorant. He desired
to see what I had read; which when I had showed him, he looked farther than
I had read, nor did I know what followed. But it was this, ‘Him that is
weak in the faith receive;’ which he applied unto himself, and declared it
unto me. Confirmed by this admonition, with a firm purpose, and suitable
to his manners, wherein he formerly much excelled me, he was joined to me
without any turbulent delay. We go in hereon unto my mother, and declare
what was done; she rejoiceth. We make known the manner of it how it was
done; she exulteth and triumpheth, and blesseth thee, O God, who art able
to do for us more than we know how to ask or understand.” And these things
doth the holy man express to bear witness, as he says, “adversus typhum humani generis,” — to “repress the
swelling pride of mankind.” And in the example of Alypius we have an instance how variously God is
pleased to effect this work in men, carrying some through strong
convictions, deep humiliations, great distresses, and perplexing terrors of
mind, before they come to peace and rest; leading others gently and
quietly, without any visible disturbances, unto the saving knowledge of
himself by Jesus Christ.

(2.) A second thing which befalls men under this work of
conviction, is a dread and fear as to their
eternal condition. There doth befall them an apprehension of that wrath
which is due to their sins, and threatened in the curse of the law to be
inflicted on them. This 359fills them with afflictive
perturbations of mind, with dread and terror, consternation and humbling of
their souls thereon. And what befalls the minds of men on this account is
handled by some distinctly, under the names or titles of “dolor legalis,” “timor servilis,” “attritio mentis,” “compunctio cordis,” “humiliatio animæ,” — “legal sorrow,” “servile fear,”
“attrition of mind,” “compunction,” and “humiliation,” and the like. And
as these things have been handled most of them by modern divines, and cast
into a certain series and dependence on one another, with a discovery of
their nature and degrees, and how far they are required in order unto
sincere conversion and sound believing; so they are all of them treated on,
in their way, by the schoolmen, as also they were before them by many of
the fathers. The charge, therefore, of novelty, which is laid by some
against the doctrine of these things, ariseth from a fulsome mixture of
ignorance and confidence. Whether, therefore, all things that are
delivered concerning these things be right or no, sure enough I am that the
whole doctrine about them, for the substance of it, is no newer than the
gospel, and that it hath been taught in all ages of the church. What is
needful to be received concerning it I shall reduce to the ensuing
heads:—

[1.] Conviction of sin being ordinarily by the
law, either immediately or by light and truth thence derived, there doth
ordinarily accompany it a deep sense and apprehension of
the eternal danger which the soul is liable unto on the account of the
guilt of the sin whereof it is convinced; for the law comes with
its whole power upon the mind and conscience. Men may be partial in the
law; the law will not be partial. It doth not only convince by its light,
but also at the same time condemns by its authority; for what the law
speaks, “it speaks unto them that are under the law.” It takes men under
its power, then, shutting them under sin, it speaks unto them in great
severity. This is called the coming of the commandment, and slaying of a
sinner, Rom. vii. 9.

[2.] This apprehension will ordinarily ingenerate
disquieting and perplexing affections in the minds of men; nor can
it be otherwise where it is fixed and prevalent; as, — 1st.
Sorrow and shame for and of what they have done. Shame
was the first thing wherein conviction of sin discovered itself, Gen. iii. 7. And sorrow always
accompanieth it. Acts ii.
37, hearing these things, κατενύγησαν τῇ καρδίᾳ, — “they were pierced with
perplexing grief in their heart.” Their eyes are opened to see the guilt
and sense of sin, which pierceth them through with dividing sorrow.
2dly. Fear of eternal wrath. This keeps the soul in
bondage, Heb. ii. 15, and is accompanied with
torment. The person so convinced believes the threatening of the law to be
true, and trembles at it; an eminent instance whereof 360we have
in our first parents also, Gen. iii. 8, 10.
3dly. Perplexing unsatisfactory inquiries after means and
ways for deliverance out of this present distress and from future misery.
“What shall we do? what shall we do to be saved?” is the restless inquiry
of such persons, Mic. vi. 6,
7; Acts ii. 37, xvi.
30.

[3.] These things will assuredly put the soul on many
duties, as prayer for deliverance, abstinence from sin, endeavours
after a general change of life; in all which, and the like, this
conviction puts forth and variously exerciseth its power.

[4.] We do not ascribe the effects intended unto the
mere working of the passions of the minds of men upon the rational
consideration of their state and condition; which yet cannot but be
grievous and afflictive. These things may be so proposed unto men and
pressed on them as that they shall not be able to avoid their
consideration, and the conclusions which naturally follow on them; and yet
they may not be in the least affected with them, as we see by experience.
Wherefore we say, moreover, that the law or the doctrine of it, when the
consciences of men are effectually brought under its power, is accompanied
with a secret virtue from God, called a “spirit of bondage;” which causeth
a sense of the curse of it to take a deep impression on the soul, to fill
it with fear and dread, yea, sometimes with horror and despair. This the
apostle calls the “spirit of bondage unto fear,” Rom. viii.
15, and declares at large how all that are under the law, — that
is, the convincing and condemning power of it, — are in bondage; nor doth
the law in the administration of it lead or gender unto any thing else but
bondage, Gal. iv.
22–24.

[5.] The substance of these things is ordinarily
found in those who are converted unto God when grown up unto the use of
reason, and capable of impressions from external administrations.
Especially are they evident in the minds and consciences of such as have
been engaged in any open sinful course or practice. But yet no certain
rule or measure of them can be prescribed as necessary in or unto any
antecedaneously unto conversion. To evince the truth hereof two things may
be observed:— 1st. That perturbations, sorrows, dejections, dread,
fears, are no duty unto any; only they are such things as sometimes ensue
or are immitted into the mind upon that which is a duty indispensable,
namely, conviction of sin. They belong not to the precept of the law, but
to its curse. They are no part of what is required of us, but of what is
inflicted on us. There is a gospel sorrow and humiliation after believing
that is a duty, that is both commanded and hath promises annexed unto it;
but this legal sorrow is an effect of the curse of the law, and not of its
command. 2dly. God is pleased to exercise a prerogative and
sovereignty in this whole matter, and deals with the souls of men in
unspeakable 361variety. Some he leads by the gates of death and
hell unto rest in his love, like the people of old through the waste and
howling wilderness into Canaan; and the paths of others he makes plain and
easy unto them. Some walk or wander long in darkness; in the souls of
others Christ is formed in the first gracious visitation.

[6.] There is, as was said, no certain measure or
degree of these accidents or consequents of conviction to be
prescribed unto any as antecedaneously necessary to sincere
conversion and sound believing; but these two things in general are so:—
1st. Such a conviction of sin, — that is, of a state of sin, of a
course of sin, of actual sins, against the light of natural conscience, —
as that the soul is satisfied that it is thereby obnoxious unto the curse
of the law and the wrath of God. Thus, at least, doth God conclude and
shut up everyone under sin on whom he will have mercy; for “every mouth
must be stopped, and all the world become guilty before God,” Rom. iii. 19; Gal. iii.
22. Without this no man ever did, nor ever will, sincerely
believe in Jesus Christ; for he calleth none unto him but those who in some
measure are weary or thirsty, or one way or other seek after deliverance.
“The whole,” he tells us, — that is, those who so conceit themselves, —
“have no need of a physician;” they will neither inquire after him nor care
to go unto him when they are invited so to do. See Isa.
xxxii. 2. 2dly. A due apprehension and resolved judgment
that there is no way within the compass of a man’s own contrivance to find
out, or his ability to make use of and to walk in, nor any other way of
God’s appointment or approbation, which will deliver the soul in and from
the state and condition wherein it is and that which it fears, but only
that which is proposed in the gospel by Jesus Christ.

[7.] Where these things are, the duty of a person so
convinced is, — 1st, To inquire after and to receive the
revelation of Jesus Christ, and the righteousness of God
in him, John i. 12. And in order hereunto,
he ought, — (1st.) To own the sentence of the law under
which he suffereth, justifying God in his righteousness and the law in its
holiness, whatever be the issue of this dispensation towards himself,
Rom. iii. 19, 20, vii. 12,
13; for God in this work intends to break the stubbornness of
men’s hearts, and to hide pride from them, chap. iii.
4. (2dly.) Not hastily to believe everything
that will propose itself unto him as a remedy or means of relief, Mic. vi. 6, 7. The things which will
present themselves in such a case as means of relief are of two sorts:—
[1st.] Such as the fears and superstitions of men have suggested or
will suggest. That which hath raised all the false religion which is in
the world is nothing but a contrivance for the satisfaction of men’s
consciences under convictions. To pass by Gentilism, this is the
very life and soul of Popery. What is the meaning of the
sacrifice of the mass, of purgatory, 362of pardons, penances,
indulgences, abstinences, and the like things innumerable, but only to
satisfy conscience by them, perplexed with a sense of sin? Hence many
among them, after great and outrageous wickednesses, do betake themselves
to their highest monastical severity. The life and soul of superstition
consists in endeavours to quiet and charm the consciences of men convinced
of sin. [2dly.] That which is pressed with most vehemency and
plausibility, being suggested by the law itself, in a way of escape from
the danger of its sentence, as the sense of what it speaks, represented in
a natural conscience, is legal righteousness, to be sought after
in amendment of life. This proposeth itself unto the soul, as with great
importunity, so with great advantages, to further its acceptance; for, —
First, The matter of it is unquestionably
necessary, and without it in its proper place, and with respect unto
its proper end, there is no sincere conversion unto God. Secondly,
It is looked on as the sense of the law, or as that which will
give satisfaction thereunto. But there is a deceit in all these things as
to the end proposed, and if any amendment of life be leaned on to
that purpose, it will prove a broken reed, and pierce the hand of
him that rests upon it; for although the law require at all times an
abstinence from sin, and so for the future, which in a sinner is amendment
of life, yet it proposeth it not as that which will deliver any soul from
the guilt of sin already contracted, which is the state under
consideration. And if it win upon the mind to accept of its terms unto
that end or purpose, it can do no more, nor will do less, than shut up the
person under its curse. 2dly. It is the duty of persons in such a
condition to beware of entangling temptations; as, — (1st.) That
they have not attained such a degree of sorrow for sin and humiliation as
is necessary unto them that are called to believe in Jesus Christ. There
was, indeed, more reason of giving caution against temptations of this kind
in former days, when preachers of the gospel dealt more severely, — I wish
I may not also say more sincerely, — with the consciences of convinced
sinners, than it is the manner of most now to do. But it is yet possible
that herein may lie a mistake, seeing no such degrees of these things as
some may be troubled about are prescribed for any such end either in the
law or gospel. (2dly.) That those who persuade them to believe
know not how great sinners they are. But yet they know that Christ called
the greatest; and it is an undervaluation of the grace of Christ to suppose
that the greatest sins should disappoint the effects of it in any that
sincerely come unto him.

Fourthly, The
last thing, whereby this work of conversion to God is completed, as to the
outward means of it, which is the ingenerating and acting of faith in God
by Jesus Christ, remains alone to be considered, wherein all possible
brevity and plainness shall be consulted; 363and I shall comprise
what I have to offer on this head in the ensuing observations:—

2. To this purpose it is necessary that the
gospel, — that is, the doctrine of it concerning redemption,
righteousness, and salvation, by Jesus Christ, — be declared and
made known to convinced sinners. And this also is an effect of sovereign
wisdom and grace, Rom.
x. 13–15.

3. The declaration of the gospel is accompanied with a
revelation of the will of God with respect unto the faith and
obedience of them unto whom it is declared. “This is the work of God,” the
work which he requires at our hands, “that we believe on him whom he hath
sent,” John vi. 29. And this command of God
unto sinners, to believe in the Lord Jesus Christ for life and salvation,
the gospel teacheth us to press from the manifold aggravations which attend
the sin of not complying therewith: for it is, as therein declared, — (1.)
A rejection of the testimony of God, which he gives unto his wisdom, love,
and grace, with the excellency and certainty of the way of salvation of
sinners by Jesus Christ; which is to make God a liar,1
John v. 10; John iii.
33. (2.) A contempt of love and grace, with the way and means
of their communication to lost sinners by the blood of the Son of God;
which is the highest provocation that can be offered unto the divine
Majesty.

4. In the declaration of the gospel, the Lord Christ is in
an especial manner proposed as crucified and lifted up for the
especial object of our faith, John
iii. 14, 15; Gal. iii.
1. And this proposition of Christ hath included in it an
invitation unto all convinced sinners to come unto him for life and
salvation, Isa. lv. 1–3, lxv.
1.

5. The Lord Christ being proposed unto sinners in the
gospel, and their acceptance or receiving of him being urged on them, it is
withal declared for what end he is so proposed; and this is, in
general, to “save them from their sins,” Matt. i.
21, or “the wrath to come,” whereof they are afraid, 1 Thess. i. 10: for in the
evangelical proposition of him there is included, — (1.) That there is a
way yet remaining for sinners whereby they may escape the curse of the law
and the wrath of God, which they have deserved, Ps. cxxx.
4; Job xxxiii.
24; Acts iv.
12. (2.) That the foundation of these ways lies in an atonement
made by Jesus Christ unto the justice of God, and satisfaction to his law
for sin, Rom. iii. 25; 2 Cor.
v. 21; Gal. iii.
13. (3.) That God is well pleased with this atonement, and his
will is that we should accept of it and acquiesce in it, 2 Cor. v. 18–20; Isa. liii. 11, 12; Rom. v. 10, 11.

6. It is proposed, and promised that through and upon their
believing, 364— that is, on Christ as proposed in the gospel, for
the only way of redemption and salvation, — convinced sinners shall be
pardoned, justified, and acquitted before God, discharged of the law
against them, through the imputation unto them of what the Lord
Christ hath done for them and suffered in their stead, Rom. viii. 1, 3,
4, x. 3, 4; 1 Cor.
i. 30, 31; 2 Cor. v.
21; Eph. ii.
8–10.

7. To prevail with and win over the souls of men unto a
consent to receive Christ on the terms wherein he is proposed, —
that is, to believe in him and trust unto him, to what he is, hath done and
suffered, and continueth to do, for pardon of sin, life, and salvation, —
the gospel is filled with arguments, invitations, encouragements,
exhortations, promises, all of them designed to explain and declare
the love, grace, faithfulness, and good-will of God herein. In the due
management and improvement of these parts of the gospel consists the
principal wisdom and skill of the ministers of the New Testament.

8. Among these various ways or means of the declaration of
himself and his will, God frequently causeth some especial word,
promise, or passage to fix itself on the mind of a sinner; as we
saw it in the instance before insisted on. Hereby the soul is first
excited to exert and act the faith wherewith it is endued by the effectual
working of the Spirit of God before described; and by this means are men
directed unto rest, peace, and consolation, in that variety of degrees
wherein God is pleased to communicate them.

9. This acting of faith on Christ, through the
promise of the gospel, for pardon, righteousness, and salvation, is
inseparably accompanied with, and that faith is the root and infallible
cause of, a universal engagement of heart unto all holy obedience to
God in Christ, with a relinquishment of all known sin, necessarily
producing a thorough change and reformation of life and fruitfulness in
obedience: for as, upon a discovery of the love of God in Christ, the
promises whereby it is exhibited unto us being mixed with faith, the soul
of a poor sinner will be filled with godly sorrow and shame for its former
sins, and will be deeply humbled for them; so all the faculties of it being
now renewed and inwardly changed, it can no more refrain from the love of
holiness and from an engagement into a watchful course of universal
obedience unto God, by such free actings as are proper unto it, than one
that is newborn can refrain from all acts of life natural, in motion,
desire of food, and the like. Vain and foolish, therefore, are the
reproaches of some, who, in a high course of a worldly life and profane, do
charge others with preaching a justification by faith alone in Christ
Jesus, unto a neglect of holiness, righteousness, and obedience to God,
which such scoffers and fierce despisers of all that are good do so
earnestly plead for. Those whom they openly reflect upon do unanimously
teach that the faith which doth not purify the heart and reform the life,
which is not fruitful in good 365works, which is not an effectual
cause and means of repentance and newness of life, is not genuine nor
pleadable unto justification, but empty, dead, and that which, if trusted
unto, will eternally deceive the souls of men. They do all of them press
the indispensable necessity of universal holiness, godliness,
righteousness, or obedience to all the commands of God, on surer
principles, with more cogent arguments, in a more clear compliance with the
will, grace, and love of God in Christ, than any they pretend unto who
ignorantly and falsely traduce them as those who regard them not. And as
they urge an obediential holiness which is not defective in any duty,
either towards God or man, which they either plead for or pretend unto, so
it contains that in it which is more sublime, spiritual, and heavenly than
what they are either acquainted with or do regard; which in its proper
place shall be made more fully to appear.

366And this is the second great work of
the Spirit of God in the new creation. This is a summary description of
his forming and creating the members of that mystical body, whose
head is Christ Jesus. The latter part of our discourse, concerning the
external manner of regeneration or conversion unto God, with the
gradual preparation for it and accomplishment of it in the souls of men, is
that subject which many practical divines of this nation have in their
preaching and writings much insisted on and improved, to the great profit
and edification of the church of God. But this whole doctrine, with all
the declarations and applications of it, is now, by some among ourselves,
derided and exposed to scorn, although it be known to have been the
constant doctrine of the most learned prelates of the church of England.
And as the doctrine is exploded, so all experience of the work itself in
the souls of men is decried as fanatical and enthusiastical.

To obviate the pride and wantonness of this filthy spirit,
I have, in the summary representation of the work itself now given,
confirmed the several instances of it with the experience of the great and
holy man so often named; for whereas some of those by whom this doctrine
and work are despised are puffed up with a conceit of their excellency in
the theatrical, sceptical faculty of these days, unto a contempt of all by
whom they are contradicted in the most importune of their dictates, yet if
they should swell themselves until they break, like the frog in the fable,
they would never prevail with their fondest admirers to admit them into a
competition with the immortal wit, grace, and learning of that eminent
champion of the truth and light of the age wherein he lived.

133 After a youth spent in vicious excess,
Augustine was converted to the faith of the
gospel, and admitted into the church by Ambrose at Milan, a. d. 387. Ten years afterwards he
wrote his “Confessions,” in
thirteen books; of which ten are occupied with a detail of his sinful
conduct in early life, the circumstances of his conversion, and his
personal history up to the period of his mother’s death, while the
remaining three are devoted to an exposition of the Mosaic account of
creation. The work is altogether of an unique and extraordinary character,
— a direct address to the Deity, sustained with considerable skill and
occasionally in strains of animated devotion, abounding in the most humble
confession of the sins of the author’s youth, and marked everywhere with
the vigour of genius. As a faithful and minute record of the internal
workings of his heart, these “Confessions” of Augustine are of great service in illustrating the
nature of the spiritual change implied in conversion. It is on this
account Owen draws from them so largely in
this chapter. Milner, for similar purposes,
has embodied the substance of them in his “History of the Church.” The
quotations made by Owen have been compared
with Bruder’s edition of the “Confessions” (1837). In some
instances these quotations are translated by Owen, but wherever a formal translation is not supplied, the
reader may understand that the substance of what is quoted is given
immediately afterwards in our author’s own words. — Ed.